August/September 2016 A fter the failure of humanity in the use and control of the other forces of the universe that have turned against us, it is urgent that we nourish ourselves with another kind of energy. If we want our species to survive, if we are to find meaning in life, if we want to save the world and every sentient being that inhabits it, love is the one and only answer. Perhaps we are not yet ready to make a bomb of love, a device powerful enough to entirely destroy the hate, selfishness and greed that devastate the planet. However, each individual carries within them a small but powerful generator of love whose energy is waiting to be released. When we learn to give and receive this universal energy, dear Lieserl, we will have affirmed that love conquers all, is able to transcend everything and anything, because love is the quintessence of life. Albert Einstein, from a letter to his daughter Clouds Dreaming, Deborah Ravetz
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Transcript
August/September 2016
After the failure of humanity in the use and control of the other forces of the universe that have turned against us, it is urgent that we nourish ourselves with another kind of energy. If we want our species to
survive, if we are to find meaning in life, if we want to save the world and every sentient being that inhabits it, love is the one and only answer. Perhaps we are not yet ready to make a bomb of love, a device powerful enough to entirely destroy the hate, selfishness and greed that devastate the planet.
However, each individual carries within them a small but powerful generator of love whose energy is waiting to be released. When we learn to give and receive this universal energy, dear Lieserl, we will have affirmed that love conquers all, is able to transcend everything and anything, because love is the quintessence of life.
Albert Einstein, from a letter to his daughter
Clouds Dreaming, Deborah Ravetz
ContentsTilling the soul: An exploration of Triskeles ‘Food for Thought’ program for youth age 13–18 Mimi Coleman .................................................. 1A diamond in the rough – Assessing the value of equine assisted therapy at Camphill Prof Karen McArdle .......................................... 4News from the movement:
International Dialogue 24–27 May 2017 Camphill in Scotland 6 / The World Wide Weave in St-Prex Denis-Pascal Donnet 6
Book reviews .................................................... 7Obituaries:
Tamar Urieli 9 / Muriel Engel 11 Margot Lambe (formerly Coombes) 13 Sara Elizabeth Westbrook 14
Keeping in touch
Dear friends, it is time for me to hand over the reins of the editing of Camphill Correspondence to someone
new. Could that person be you? It’s wonderful work, done in your own home in your own time. It gives you a special connection to the world of Camphill and it means you have contact with all kinds of interesting people. A small monthly stipend is yours if you need it. The only thing that’s required is an interest in words, a good command of English, and a good feeling for organisation. Please don’t be shy! If you feel an interest in the possibility, I’m waiting for you – no obligation if you would like to find out more or to think it through.
Thank you, Maria
Celebratory Birthdays July – August 2016 Becoming 90Lisa Steuk, Mourne Grange ................................. 7 JulyReidunn Hedeotoft, Hogganvik ...................... 8 August
Becoming 85Barbara Roos, Ringwood .................................. 31 July
Becoming 80Brigitte Valentien, Lehenhof .............................. 31 JulyRosemarie Mende, Ringwood ...................... 11 AugustArdie Thieme, Hapstead ............................... 24 August
Becoming 75Phyllis Jack, Newton Dee .................................. 23 JulyRosemary Simpson, Newton Dee ................... 9 August
Becoming 70Celia Durham, Malton ........................................ 1 JulyJames Stronge, Clanabogan ............................... 17 JulyBernhard Kern, Lehenhof .................................. 30 JulyJudith Jones, Simeon Houses .......................... 2 AugustGerd Stuttmann, Lehenhof ........................... 17 AugustMichael Babitch, Kimberton Hills ................ 23 AugustEric de Haan, Jossasen Landsby ................... 27 AugustSteve Lyons, Tigh a’Chomainn ...................... 27 August
Forthcoming book
Community Care and Inclusion for People with an Intellectual Disability £20. To be published in October 2016Edited by Robin Jackson and Ma-ria Lyons, this collection challeng-es many widely held assumptions about the concepts ‘community’ and ‘inclusion’, concepts which have long been central to the debate on the provision of care for people with an intellectual
disability. Contributors explore the subject from a variety of perspectives including historical and philosophical analyses, political, medical and psychological realities and the impact of modern technology. The book also provides examples of innovative professional practice in the USA, China and Vietnam. For more details and to purchase the book, please see Floris Books.
Editor’s correction
Jean Burch, who wrote a lovely little obituary about Margot Lambe in the May/June issue, does not live in Newcastle in England (as was my assumption) but Newcastle, Northern Ireland. She tells me she has not moved to England!
Apologies for the confusion
The Orion Fund for South African Children
This Fund was started in 2000 to assist the Orion Centre in the town of Atlantis, Cape Province which cares
for mixed race children and adults with special needs.The idea of Orion was conceived between parents in
the town of Atlantis and Julian and Renate Sleigh from Camphill Village. Renate and Veronica Jackson regularly went to see and treat children in Orion for a number of years. Melville Segal of Camphill Village became the Director of Orion as the centre rapidly grew.
The Orion Fund was operated from William Morris House and received generous contributions from the English and Scottish Camphill places. As the Camphill School in Hermanus, Cape also needed help in main-taining therapies; the fund supported the school also.
In the past few years the English Education Authority has drastically reduced funding for residential special education. It is now very difficult to collect donation for the Orion cause. Therefore the Orion account at William Morris College is closing in July 2016.
Anyone able to make funds available to South Africa can send it to the donation account of the Association of Camphill Communities at the Royal Bank of Scot-land, Queens Cross Branch, Aberdeen AB10 1YN, Sort Code: 831531 Account No: 00213935.
Michael Lauppe
Please let Sandra Stoddard know of any additions or changes: [email protected] +44(0)1224 733415
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Tilling the soul: An exploration of Triskeles ‘Food for Thought’ program for youth age 13–18Mimi Coleman, Kimberton Village, United States
How can we sustain agriculture in a way which is truly life-giving to humanity? How can a healthy
culture of farming nourish us so that our ideals can live and grow and feed back into the farm, as well as into all of our other human endeavors?
Two Southeastern Pennsylvania organic/bio-dynamic CSA (Community Supported Agriculture) gardens and Triskeles, a local non-profit which runs a youth program, exemplify how this work is being done, and the positive effects it has on many. Triskeles, which serves youth in Chester, Montgomery and Philadelphia counties, has developed programs for minority and under-served youth ages 3–24. The youth in the Food For Thought program receive a stipend and thus have an oppor-tunity to ‘learn and earn’ as they go through the five week internship with the CSAs, work in the kitchen and learn job skills in agriculture, farm to table culinary arts and community engagement.
How can health-giving work and a meal program contribute to the spirit of sustainable agriculture? When Clemens Pietzner, founder of Triskeles, and Mark Birdsall, Direc-tor of Youth Programs, described some of the aims of the youth program(s), it became clear that some of the motivating elements for them were: the connection with food and earth; that the work would prepare youth to be employable almost anywhere; that a shift in food culture may come about; that they would follow the cycles of the seasons as much as possible in the planting, culti-vating and harvesting of the food; and that there would be a celebratory culture around finishing the program and sharing the food and lessons learned.
One of the gardens is the 12-acre Sankanac Commu-nity Supported Agriculture (CSA), located along French Creek at Camphill Village Kimberton Hills. This CSA is only one small part of a 432 acre farm which includes homes, orchards, herb garden, dairy, craft workshops, a café and community center. The other garden is Kim-berton CSA, located across French Creek on 10 acres of land along Seven Stars Road. Both gardens utilize organic and biodynamic practices.
I happen to be a member of Sankanac CSA and a neighbor to the Kimberton CSA. Although I knew that there was a summer youth program at our CSA, I had never read about it or taken the time to learn more until I read an article in the Camphill Village Kimberton Hills newsletter: ‘Sustainable Agriculture Education: Sankanac CSA and Green Interns,’ where it was written: “Feedback we receive always confirms that the impact of working on our farm –and with people with developmental dis-abilities – is immense and immeasurable.” That final statement had a strong impact on me and caused me to seek to find out more about this ‘immense and im-measurable’ part of the work. I have lived and worked at Kimberton Hills for 17 years and have experienced this ‘immense and immeasurable’ aspect in my own way; it is one of the things that keeps me here and gives meaning
to the work that we do. We pull together on behalf of the needs of all, we work for the love of the work, and we find meaning in the ideal that each can work according to his or her abilities. This article reflects many of the things I learned while exploring this theme further.
I had a chance to meet Chris Headley and Terrence Sims, two of the teens in the Food For Thought program for multiple summers, and they described to me some of their experiences: how they had to wake up very early in order to be part of the program, unlike some of their friends who slept late and relaxed all summer; the contrast between very hard work in the summer
sun harvesting or weeding and then relaxing in the shade to wash carrots; the love and kindness they felt from experienced gardeners who under-stood that they did not garden on a daily basis; how they found a snake and three baby moles, and, how they learned to re-evaluate their ideas of some vegetables!
In keeping with the background of anthroposophy that underlies bio-dynamic agriculture, I will describe some of the elements of the Triskeles program and the stories I heard about
it, based on an understanding of the four elements, the four kingdoms of nature, and the fourfold nature of the human being.
Rudolf Steiner introduced esoteric principles which have very practical value. Many of his ideas have fruc-tified education, agriculture, medicine and other areas of work and study. One maxim he gave in a lecture to teachers, in Stuttgart, September 23, 1919, is as follows:
One principle humanity has to grasp, otherwise no development will be possible in our crucial time. Seek the truly practical life, but seek it in a way that does not numb you towards the Spirit that is working in it. Seek the Spirit, but do not seek it out of greed for the super-sensible…but seek it because you want to ap-ply it unselfishly in practical life, in the material world.
Make use of the ancient principle: ‘Spirit is never without matter, matter never without spirit.’
We intend to handle all material matters in the light of the Spirit, and we shall seek the light of the Spirit in such a way that it will kindle in us warmth for our practical deeds. Spirit that is led into matter by us; matter that is shaped by us until it reveals the Spirit it contains; matter that receives through us the Spirit revealed; the Spirit that is brought by us to, and into, matter.
All this will build that active and vivid substance which can take humanity into real development; into that kind of progress that the people of today, in the deepest and most worthy longings of their souls, can only but yearn for.
This quote will serve to illuminate the idea that the working together of spiritual ideals and practical daily life can bring health and vitality to the farm and garden as well as to those who work there and who benefit from its produce.
One principle humanity has to grasp, otherwise no develop-
ment will be possible in our crucial time. Seek the truly practical life, but seek it in a way that does not numb you towards the Spirit that is working in it. Seek the Spirit, but do not seek it out of greed for the super-sensible…but seek it because you want to apply it unselfishly in practical life, in the material world. Rudolf Steiner, Stuttgart, September 23, 1919
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First we consider the four elements as known to our western civilization since ancient times, the earth, water, air and fire. I will put the most physical element at the base of the list, coming upward to the most ephemeral. These elements will form a framework to which we will relate the four kingdoms of nature as follows:
Fire or warmth HumanAir AnimalWater PlantEarth Mineral
Now we can look into the fourfold nature of the hu-man being as introduced by Rudolf Steiner in his book Theosophy, and as we do so we can enlarge upon it by looking at the fourfold nature of the garden or farm. Because the farm is made by human endeavor and the work there depends much on human activity, they can be seen as very inter-related, and have direct effects upon one another.
When considering the farm and garden, we can identify the physical part as the land and buildings, the earth, fences, implements, paths, and other structural aspects, as part of the earlier mentioned earth element and related to the mineral kingdom of nature. When considering the human beings we see the physical part as the physical body, and the most mineral part represented by the bones. We can therefore add to our previous list, as follows:
Earth Mineral Physical Body The next layer of our farm and garden is the etheric part, also known as the life body (the Asians call this chi). This is related to the water element, and to the living plant, in nature. In contrast to the lifeless mineral part, this is the living circulation, the bodies of water, the flow of life on the farm, the atmosphere. This is also the plants themselves, whether as sprouts, seedlings or full plants, or the weeds and other plants living on the farm. In the human body it is the fluids, the circulation, and the life within us. This is also related to the rhythmic aspect of our individual human lives or the way the life of the farm unfolds rhythmically day to day. Thus again we can add to our previous list:
Water Plant Etheric, or Life BodyThe animals on the farm can be related to the next layer, the astral or soul layer. This is all the insects, the animals. This astral part relates to the air element, therefore also wind and weather, the quality of light of sun, moon and other heavenly bodies. For the human beings, it is also the hopes and wishes we have for the farm, the social relations, the frustrations, the stresses and pressure as well as fears. This can also be the feelings engendered in the people that work there, and the will to work that is present among the gardeners. Now we add to the third layer of our list:
Air Animal Astral, or Soul BodyThis relation of animal to soul can be seen in the way that animals do not have such individual personalities the way humans do, (though this may differ a bit for animals that are living closely to humans), but rather live within the ‘group soul’, with the instincts of their way of living predominating. They have consciousness but not self consciousness the way humans do.
Then we come to the human Ego, the I, the higher Individuality that exists within each of us, and is the bearer of warmth and interest in the other individuali-
ties. It is the Ego that directs (hopefully!) our astral, soul forces in line with our higher ideals. The Ego of the farm would be the farmers, the gardeners, this most human element, that gives direction and guidance, and that can welcome collaborators and build relationships with other Egos. The farmers carry the ideal of the farm, the spiritual component, and help to bring that ideal into all the practical considerations. The farm itself has its own Individuality that makes it different even from neighbor-ing farms. Again we add to the top of our list:
Fire/Warmth Human Ego, I or Individuality
In his book The Theory of Knowledge Implicit in Goethe’s World Conception, Rudolf Steiner gives an indication that the ideals that we carry are the most spiritual part of us. The ideal gives us the impulse we need to bring that spiritual ideal into practical reality. ‘When a moral ideal comes about, therefore, it is the inner power lying within the content of this ideal that guides our actions. It is not because an ideal is given us as law that we act in accordance with it, but rather because the ideal, by virtue of its content, is active in us, leads us.’
This ideal that comes about within the I of the human being and leads us actively from within, is the part that was evident in the descriptions of the work that Chris and Terrence did in the garden. They were inspired by the ideal of the work ahead of them, and that work, though it tired them day after day, offered them a way to grow strong, in body, in will, and in self-reliance.
Starting at the base with roots in healthy soil down in the earth, this is the most mineral, physical part of the scene. There, in the body of the earth, in the garden, we have the most immersive aspect of the program. The youth had to get their hands dirty, they had to handle great volumes of vegetables or weeds, to weigh and measure, to deal with gravity, heat, bugs, compost, and all aspects of the earth when it comes to growing a garden. The experience was grounding and centering. The program helps focus and keep youth from some of the common unhealthy distractions. This relates to the roots of the plant, and we can imagine a thick and thriving tangle of roots here at the bottom of the picture, surrounded by healthy soil and earthworms and other beneficial soil micro-organisms. This may also be part of the ‘immense’ benefit to the youth in the program.
We come up to the next part of the picture, from the roots to the stem and leaves of the plant. This relates to that etheric, life body, where fluids are circulating. Be-cause this has the rhythmic, daily forces at work, we see that this part allows for healthy habits to form. It unfolds over time. The youth worked daily with a repetitive set of tasks, up early day after day, and out to the land. They learned life lessons, they followed the seasons, and they tended to the needs of soil and plants and animals. They made progress; they got stronger, growing like the leaves of the plant, unfolding along the stem. They ate life-giving food that they had grown and harvested, they developed healthy habits and practices that sustained them through the heat of the summer. They met goals and felt a sense of achievement. Chris said, “I saw how much progress we made and it made me want to be involved. Terrence helped me, inspired me and edged me on. I was not alone.” About the food program, although some had to overcome fear of new vegetables, Terrence said, “We grew it and it tastes great!”
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As our plant grows taller and taller, soon it puts out flowers. This is the stage related to the air element, the animal kingdom, and we can imagine the birds and but-terflies and bees hovering around this most lovely bright sunflower. This flowering part of the picture relates to our soul, as described above, to our likes and dislikes, and to our thinking and feeling and willing. Recognizing beauty is another part of the experience. Terrence described how he became more comfortable in the work which eventually “helped me overcome fears; fear of bugs!” Here we see that the diversity of life and of tasks is important, in keeping up the interest of the youth, also the variety of people that they worked with. Along with this they overcame fears and prejudices, not only of bugs and vegetables, but of different people.
At Camphill’s Sankanac CSA they learn from adults with disabilities who have been doing this work for years and years, and who have a sense of vocation and can teach well how to do various tasks. Todd Newlin, gardener at Sankanac CSA, described how he has come to learn to recognize the abilities and strengths of those who work at the CSA, with or without disabilities, and to help set them to the needed tasks in a way that is manageable to each. “I want the kids to learn that our folks (especially those with disabilities) know and can lead and teach and be examples of the work.” Terrence talked about overcoming obstacles, and of how good everything looked when they would finish a job.
Ed Rodriguez, a social worker who works closely with the Triskeles pro-gram, helped to describe some of the opportunities that are available to the youth. Overcoming insecurities, gaining self-esteem and pride in work done well, perseverance, motivation; these were well described by Ed with much enthusiasm as he told me of his concept of ‘compost of the soul’. “We all have garbage. We don’t want to get rid of it but turn it over. Tilling the soul, I call it.” Todd describes how much he loves “that kid energy!” that comes into the garden with the Triskeles youth. And Terrence and Chris described some happy moments, at Kimberton CSA, full of fun and joy, the lighter moments that helped to bal-ance the labor. “After tough jobs in the heat we would have some fun, drive the tractor, play with the dog and cat, or climb a tree!” “Have a water fight!”
Out of the work come the lessons on the land, then come the questions. Questions become the curriculum, and lead to thoughts which then meet with ideals. Mason Vollmer, one of the teachers in the program, wrote the following: ‘Gardening teaches not only horticulture, but also kindles the human spirit through something we might call the ‘metamorphosis of the soul’. Interest awakens responsibilities, later this ripens into love for the world.’ This love for the world was evident in Chris
Food for Thought
You must read the menuas it should be readas a series of haiku
before the mealin a vegan restaurant
*chestnuts floating downstream
with water buffalo moving among themexcites the appetite
*the wild rice is ready
for chewingand for producing air
*I have long become
a Buddhist monkwith my saffron robe
in the lining of my stomach*
it seems that soilhas been added to the salad
to sustain itin the dark days ahead
*fast food is in a hurry
chewing slowlyhelps its flavor linger
and allows you to rememberyou have eaten
*Foodies of The World Unite!
Andrew Hoy
and Terrence in the bright eyes, the excitement they felt for the program as they described it to me.
From those lovely flowers come the beautiful and geometrically organized seeds. The seeds, related to the Ego, or Individuality, are the more spiritual part, and it is the spiritual part that is the imponderable, invisible aspect of the whole picture. Seeds of self-knowledge and self-development can be experienced as youth
are transformed through meaningful work, meaningful relations. This work helps the youth become themselves, who they truly are. Ed has seen that the service part of the work is very meaningful, that people are in it for the other and not only for themselves. Thus the garden and the Triskeles youth program help to sow seeds for social renewal. The garden is a place where all senses can be engaged. Ed spoke of the idea of the garden as a platform for introspection and a place to ponder eternal questions. Here is the home of the ideals. This may be part of the ‘immeasurable’ benefit of the youth program!
Clemens described the funding for this program as coming from a variety of sources. Food For Thought has been supported by a contract with Chester County to support youth and work-force development. The program also receives important grants from local funders. About 85% of Triskeles’ annual budget goes to create and sustain the youth programs. As to why Clemens started Triskeles, he described that after a long involvement in Camphill communities, he wanted to help build a positive future in another endeavor, and “how we care for work, place, and social life.” About his work in the garden, Chris summed it up as follows, “Overall it helps your spirit grow more, it helps you be open and it sets your vibe. You’re just a happier person.” Terrence said, “Working at Sankanac CSA, we brought that experience back
here,” meaning home to their neighborhood, where they have a garden of their own, growing kale for the local Kimberton Whole Foods store.
These spiritual ideals that inspire gardeners to create their gardens anew each year, and then are drawn out of the garden through learning lessons, by the youth and all who work there, this is the spirit in matter. This is what will help the spirit of sustainable agriculture to thrive.
See www.camphillresearch.com for the full, unabridged version.
Mimi is an art therapist and poet and has lived for 16 years in Camphill Village
Kimberton Hills. She offers tours to visitors and integrates volunteers into this holistic and integrated
model of supporting soil, plants, animals, and people.
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IntroductionI was asked by the Camphill Riding School Support Group about the possibility of participating in research at Camphill to assess the value of equine assisted therapy to participants in a developmental context. Equine as-sisted therapy is offered to a range of children and young people, ranging from 7 to 20 years of age. This research study concerns children with additional support needs, who are teenagers. The children were characteristically autistic.
The processHorses are ready and waiting for the child or young per-son who is brought by an adult to the stables. Selection of a riding hat is the first activity, then the young person is introduced to the horse or pony to say hello. The horse is mounted in a way appropriate to the child’s physical and mental abilities and the therapy begins. This lasts for an hour and may take the form of riding around a manege indoors or outside with the therapeutic riding instructor and one or two assistants managing the pro-cess. Alternatively, the horse and rider are escorted by the therapeutic riding instructor and assistants on foot around the estate of Camphill, which is a mix of roads and tracks with a small amount of traffic.
Once the horse and rider have finished a session the young person dismounts and is encouraged to make much of the horse and lead it if this is possible to the stables. Young people, if it is safe, are welcome to groom and help in the stable yard. The young person returns to the tack room and returns the riding hat and is free to go with his/her accompanying adult while the therapeutic riding instructor and her assistant look after the needs of the equine, such as water, grooming or feeding.
The character of the therapyThe term wellbeing is difficult to define. I use it here from the point of view of my observations of young people experiencing wellbeing. They were observed to be smiling, relaxed and cheerful.
I observed physical elements linked to wellbeing in-cluding muscle flexibility, relaxation and co-ordination for the mounted young person who was less flexible and relaxed off the horse. I observed, furthermore, control of movement and awareness of body on the part of physically challenged young people. Balance which itself demands poise and control was apparent in all the children I observed.
I also observed achievement, independence and posi-tive self-esteem. Emotions and moods whilst on the horse were always there and always positive, if occasionally tinged with a little uncertainty and anticipation but it stopped short of fear. One thing that was apparent in all the observations was the positive relationship between horse and rider. It was clear from the notes I read about the children that relationships and engagement with others was a challenge for all the children observed but a relationship with a horse had become largely unproblematical. I ascribe this, from my knowledge of horses, to the fact that horses are highly sensitive and
A diamond in the roughAssessing the value of equine assisted therapy at Camphill
Prof Karen McArdle
mirror the behaviour of the child, and are trained to respond without demur to the commands of the rider, so a sense of control is possible for the child who may find this difficult with other relationships. This will lead to the positive self-esteem I observed and the pride expressed by the young people I interviewed in their riding achievements.
I saw examples of the use of conceptual thinking, higher order thinking and physical and mental memory skills with children with mental impairment and finally, I saw communication both verbal and non-verbal with the therapeutic riding instructor, the assistant and the horse. Relationships with these three were apparent in the way that the child or young person interacted with them. I learned from the therapist that children had been observed communicating verbally with a horse when no such communication took place with people.
My discussions with staff alerted me to the way in which the child or young person experiences the sensations of balance, movement and change in the environment and how the horse participates as a bridge between the ‘I’ of the child and the wider environment. We manage a sense of self and others through our sensory experience. On the autistic spectrum, children often find it difficult to realise self in new environments, as a change in environment needs a re-identification of self. The horse assists with this re-identification through building up experiences of the body so as to be free of it.
Horse riding contributes to sensory integration. The balance of riding a horse integrates proprioception. The rhythmical swing and sway assists the finding of the still point in a context of balance, so that he child can establish a centre, in anthroposophical terms the ‘I’ or ‘Ich’. When this singular anchoring point of self-consciousness has been established, the manifold confu-sion of sensations and impressions can be integrated in to one coherent whole. This assists the child to orientate him or herself in the world.
The movement of the horse is below the level of con-sciousness as skill develops and the skill is not a pattern they attend to but an integrated movement. Horses are sensitive to the slightest movement so just thinking about turning to the left for example will often result in a turn by the horse. This provides a freedom of movement to those who have the need to control the body with gritted teeth or find it difficult to move from one environment to another.
Case study of rider: Adam (not his real name)Adam needs to know in the smallest detail what will happen in the therapy session. He needs to follow rules. He has been exposed to violent behaviour and was reported as needing a sense of belonging as he had ex-perienced loss, feat, rejection and guilt. The therapeutic riding instructor described him in the following way: “I am frustrated, often confused and overwhelmed. People are bewildering, inconsistent and do not understand me. The world is huge, complicated and unforgiving. Therefore, I become angry, frustrated and left out. He
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has a private logic.” Adam was too frightened to be rid-ing in the outdoor manege and so was brought into the smaller space of the indoor arena. He fussed about his gloves which he wanted to keep on but would be unable to feel the reins. This was explained and he removed his gloves. Adam rode Biggles in a saddle and hackamore bitless bridle. He climbed onto Biggles using the stirrup and mounting block. He used his legs in the appropriate manner to make Biggles walk on. Adam was very shy and mostly silent but smiled the whole time when he was riding. Using commands with the horse would have given him a sense of control. Biggles started to meander lazily and Adam was able to correct him so that Biggles did what Adam wanted. He was able to follow command such as change the rein to go in the opposite direction. Cones were placed in the centre of the arena for him to do a halt between them. He managed this and smiled broadly at his own achievement. Adam for a frightened boy was very confident with Biggles and clapped hard on achievement again when he correctly steered Biggles to ‘go large’.
Adam was asked if he wanted try a trot and he did. He held tight onto the hand-hold and with the assistant running beside him almost did rising trot which demands physical control and an understanding of the rhythm of the horse. He will almost certainly grasp the rising trot soon. He followed the rhythm of the therapist’s voice and clapped again after they had done this. Progress was clearly taking place and was possible for this frightened teenager.
He dismounted himself very competently and put up the stirrups and loosened the girth appropriately. He took the saddle off correctly and played with Biggles’ forelock and stroked him for some time. He groomed the horse then led him away. He laughed out loud: “Horse going to follow me” he carolled with delight. Adam had been coming to the stable since April 2013 about 18 months prior to this observation. In the beginning he had found riding tiring and it took a long time for him to remem-ber where to put his fingers on the reins. Everything was frightening at first, was always a ‘no’ but now he is relaxed and wished to do more and more. He has to be encouraged to recognise achievement in himself.
ConclusionI called this report a diamond in the rough. A visit to Camphill stable can be muddy and cold but it is an un-dervalued asset, I suggest, at Camphill. A visitor might think it a riding school but it is far more and qualitatively different from that. It is a place where child develop-ment takes place and relationships between animals and people are established. I worked hard to find a criticism to make of the equine assisted therapy from the point of view of being balanced in my reporting but was un-able to criticise the approach and its obvious benefits in any way.
The only down side was the occasions when a young person has been booked in but then does not turn up for therapy. This causes logistical difficulties with manage-ment of the horses. I think the Camphill Stables should be recognised for the diamond they are and should be both maintained and developed with a recognition of their importance to the wellbeing of the young people at Camphill. Yes, they are expensive to maintain and two
more horses are needed for the current level of work but the benefits would place Camphill at the cutting edge of equine assisted therapeutic activity. The benefits for the children observed were immense and it plays an important role in the lives of the children at Camphill in terms of their development.
See www.camphillresearch.com for the full unabridged version.
Karen McArdle has over 30 years’ research experience in an educational context, conducting qualitative
and quantitative studies of educational initiatives in the public, private and voluntary sectors. For many years, she taught the research dimension of the BA in Curative Education and is known to many of the graduates who are working at Camphill. She has an
academic interest in anthroposophy and is currently engaged in writing with a Camphill colleague about
the relationships between anthroposophy and research paradigms, in particular those linked to
action research. Perhaps more importantly for this study, she has been involved in horse riding activities
for most of her life and has a strong interest in and personal understanding of the potential and actuality
of horse riding for therapeutic purposes.
Village
if all of any village streetis simply one large housethat having moved beyond its fenceturns inside out to view itselfand all the surging life withinits wall lamps hung upon the nightten bedrooms and a place to eata niche to guard a candle’s flamea step on which to kneel and praya bell to toll – in heaven
and if someone has left a gate ajaran open space to park a visiting caror if its gate be bolted fasta world to store its people in
Andrew Hoy, Copake, United States
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News from the Movement…and beyond
Just a wee update on progress on the International Dialogue planned for next year.The event, which is primarily for board members, will
begin with a civic reception hosted by the Lord Provost of Aberdeen in the Town House on the evening of 24 May. The following day, May 25, will be hosted by Camphill School Aberdeen in Camphill Estate where it all began on 1 June 1940. We will meet around the history and ethos of Camphill and how these inform us today as we prepare for the future. On Friday 26 we will move to Newton Dee and their beautiful new hall. On that day we will turn to the dynamic between the personalisation agenda and community processes; the individual and the community. On Saturday 27 also in Newton Dee, we will address the creative tension between Camphill as a business/charity and as a community, as legal pro-cesses, increasing employment law and state regulations impinge on us.
The day will end with a dinner and ceilidh at Norwood Hall Hotel where we have block booked accommoda-tion. It is a traditional Scottish hotel and you will leave with the sound of bagpipes ‘ringing’ in your ears!
On Sunday 28 there will be the possibility for those who so wish to take one of a number of pre-arranged coach tours for a round of golf, trip to Edinburgh, the whisky trail or caste trail etc. If you have something to share or someone you think could make a contribution, please let us know.
RESERVE THESE DATES NOW! The Dialogue website will be up and running soon, (possibly by the time you read this) and you will be able to book your places and find out more online.
Looking forward to receiving you as our guests in under a year…
Laurence Alfred ([email protected])On behalf of the steering group
International Dialogue 24–27 May 2017 Camphill in Scotland
In February the World Wide Weave Exhibition came to St-Prex in Switzerland, to Salle Araucaria (named after
the tree outside), a beautiful purpose-built exhibition room placed at our disposal by the council of the local commune. For Camphill Perceval this was a great event, greatly expanding our vision of our place as an integral part of the worldwide Camphill movement. It was also the occasion for many wonderful personal reunions and new encounters.
Many people came from far and wide, from the whole surrounding area, from German Switzerland, Ticino, the Bodensee and from southern and even northern France. One visitor recognised the daughter of a friend in one of the photos, a weaver who had participated in the creation
The World Wide Weave in St-PrexDenis-Pascal Donnet, Villars-sous-Yens, Switzerland
of one of the English exhibits. The weaver’s parents, who live near Geneva, came to see the exhibition and admired the piece from Delrow so much that they decided to buy it. With such anecdotes our planet becomes smaller, the links between countries stronger and above all the con-nections between people more real and authentic.
We organised concerts on all four of the Sundays dur-ing the exhibition, including musicians from Perceval and also professionals who offered their gifts. In the second week a surprise occurrence affected us deeply: Thérèse Burg, our music therapist, died suddenly just three days before the concert she was due to give with her partner Michael Binder. The end of the exhibition was marked by a glorious impromptu performance of
folk music by musicians from Perceval and Le Béal.
The exhibition displayed incredible crea-tivity and a marvellous range and diversity of colours, materials and techniques. Many visitors were touched by the love and joy which radiated straight to the heart from the photos and exhibits. It was an intense and enlivening experience from beginning to end; four weeks of celebration, of festival, of personal encounters, an all-embracing heal-ing immersion in the Camphill movement!
A warm and living tapestry of human relationships on a global scale – this was the vision with which the enormous project was launched by Peter Bateson, and this was the impression left behind in St-Prex when the exhibition moved on. It was enormous in terms of the soul-forces and qualities invested in it, first of all by Peter (imagine for a moment the amount of organisation Visitors from Le Beal, France
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Book reviews
We all owe a debt of gratitude to Peter as the director of the project, inspired and accom-panied by the Being of Camphill which has worked with him and with us, and fully sup-ported by Camphill Foundation UK & Ireland through which the whole project came about. In St-Prex the exhibition was also sponsored by the Council of ‘Fondation Perceval’ and the Camphill Association in Switzerland.
The exhibition evoked in many visitors a feeling of amazement at the quality of the works on show. They could experience that the pieces themselves and the accompanying texts and photographs shone a light on the essential humanity of the creators, amongst whom the valuing of each individual person is paramount, and where disability becomes a secondary or even irrelevant issue.
I am happy to add that six of the pieces were purchased during the exhibition’s time in Switzerland and will find new homes here, four of them in St-Prex.
Denis-Pascal is an experienced weaver who leads the weaving workshop in the Ateliers du Glapin, St-Prex.
Portraits and Other Works of Art by Andrew HoyPrivate publicationReview by Stephen Steen, Triform, United States
You could say that a review of a person’s
creativity, sincere effort or voice puts their life on the line. However in this case it is Andrew Hoy with his col-
lection of poems entitled Portraits and Other Works of Art who has put his life on the line or more literally his life into lines of poetry. This collection, which includes poems from his last book Poems with Several Voices along with years of poems printed in the Camphill Vil-lage Copake weekly Echo, offers a good deal of what the poet has lived.
The collection also finds itself announcing the poet’s 80th birthday and yet he has clearly not lost the voice that pushed the ink across the pages in those years and one hopes for many years to come. There is no drying up in sight.
The portrait poems are of friends, lovers, those who have died and the many people he has found acquaint-ance with in the Camphill communities he has lived in in the United States, Russia, India and Great Britain. There is Fred who walks out of paintings, Eveline to whom this collection is dedicated, Randy who is considered a work of art in progress, the child who tore a page out of his new Bible and ate it, Mimi who finds herself in the paintings of Klimt and Schiele, Carla and Ted who have passed away, the girl in the wheelchair, and Sasha along with many others. Also with these worded portraits
come poems of tribute, fresh color and form to artists like Feininger, Monet, Chagall, George Kalmar, Emile Nolde and Henry Moore.
The poet speaks in the first poem, of this very tightly packed 50 pages of poems, of himself as an ardent shopper of discount clothes and thus is given the chance to have
….the added pleasure of meetingpeople I have not known beforesome who might see meas I would like to be – now
Thus saying that how we show ourselves leaves an im-pression on others, one we may wish for them to have. This is a motif, a tone that sounds and moves through many of the poems that are offered as portraits. The ‘Other Works of Art’ lead us into galleries of landscapes, sculptures, music and postcards – the poet showing off his remarkable passion and excitement for the beginning of all – the Word.
So often we find ourselves running off clichés, turns of phrase when we speak of events, things or others; and yet here in these poems we are asked to slow down and reconsider our comfort and lack of appreciation. We are awakened to playfulness, but not in the sense of childishness; imitation of others, but to the kingdom of conscious play and awareness, and so to a true expres-sion of our humanity.
There is whimsy, poor jokes whose innocence call out a child’s laughter and there are those moments of sheer wonder and astonishment at how a metaphor can be so completely regarded, as in the final poem which begins
the inside of an envelope is one ofthe best places upon which to sketcha poem…
On a personal note I can say that the poet has had to wear and walk with a shy disposition most of his life and so it is with the character of many of these poems. They are shy as in not wanting to tell all as it is and yet give a
‘Compagnons du Bourg’ visiting the exhibition. Felix, second from left, in front of the Perceval tapestry, has been in Camphill for over 50 years.
involved!) and then by all the venues and teams of help-ers and each individual textile artist who left a little bit of him or herself in the exhibits. Hundreds of hands joined together in weaving these interlocking threads between so many people – it’s tremendous!
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reassuring awkwardness and tenderness, like pathways to the heart of a person or scene that can cause one to blush with recognition.
What the poet finds in his poems about art lifts one to a level of inner sight when he says in ‘After a painting by George Kalmar’,
Painting holds that gift of transformation Removing the mirror – loosening the imaginationAllowing the eye room for conversationA gift to explore the inner regions of the soulFor wanderings beyond the limitsOf this earthly life
Yes one is asked to get beyond what one sees into what is actually there. We can also say this about the fact that most of the poems lack punctuation, asking the reader to pay more attention to discovering the meaning and a sense of being – left free to wander beyond the limits of comas and lines beginning with capital letters.
Enjoy this collection as a way to look anew at the biography of words, phrases, landscapes, events and especially the people you meet and wonder about, all the time realizing they have so much to offer you. In doing so you cannot help but realize a fresh sense of word and language, of an appreciation that the great-est teacher in your life is the other, when you attend to them with openness and interest: I guess you could say when you are willing to ‘walk the line’ as Andrew has so beautifully attempted.
Stephen is a teacher and farmer.
the art of being humanDeborah RavetzVala Publishing Co-operative, 2016 (now available through Jessica Kingsley Publishers) £10, paperback, 160 pages ISBN 978-1908363152Review by Kevin Street, Stourbridge, England
Back in 1995 David Pelzer stormed the best seller lists with his memoir A Child Called It, a bleak account
of a childhood scarred by hideous abuse, and his book proved to be the start of a tidal wave of similar stories; by 2007 the trend was so prevalent that bookshop chains such as Waterstones were devoting whole sections to what has become known as ‘Misery Lit’.
Certainly, the raw material of Deborah Ravetz’s re-cently published The Art of Being Human could well have pushed the book into this category, such was the background to her early years. Instead, she uses this pain, stated with an objectivity and thoughtfulness, as a jumping off point for a process we are all invited to share, as she makes her experiences the basis for a pilgrimage into the darkest recesses of what it is to be human, but more importantly, we are given the means to rise out of this place and join with Deborah in celebrating our true humanity.
It is the quest for authenticity that underpins much of this book, and this has found its expression in Deborah’s project ‘The Search for the Deep Self’, which was an in-tegral part of a Master’s degree taken in Social Sculpture, inspired ultimately by the work of Joseph Beuys.
For Deborah, much of her early childhood was de-fined by adults who were anything but authentic. In post-war colonial Africa they were seeking to escape
their personal demons in a hedonistic round of parties, alcohol and pretending that all was fine in their world. Into this fragile world came a stepfather who, with the twisted mind of a paedo-phile, started to subject Deborah to a catalogue of abuse from which there seemed no escape. Turning to her mother for support, she experienced a rejection so complete that, in the way of so many children caught up in the nightmare of abuse, she believed that she was the ‘hateful’ one, and that telling the truth was to be feared. From this point though came a resolution – one that led Deborah on the quest to find meaning in her life, and one that can help us as she inspires us to explore our path, and ask what life is asking of each of us.
The book is not long, and certainly not over-indulgent, but somehow manages to combine the biographical with rich references to art, literature and other writers who explore similar themes. The vicissitudes of public school education and an indifferent university course are explored before a compassionate and insightful review of 14 years spent in Camphill. It is in analysing this experi-ence that Deborah comes to understand what the differ-ence is between love and power, defined by the work of Adam Kahane, building on the descriptions earlier in the book of Rainer Maria Rilke’s ‘City of Pain’ and ‘Land of Pain’. Weaving through all of this is the golden thread of art, for Deborah is also a gifted painter, whose visual work can challenge and inspire us.
The biographical journey is completed by the experi-ence of living in Germany, marriage and a renewal of the artistic impulse at Leith School of Art – and a truly moving reconciliation with her mother shortly before she dies. Again though, underpinning each outer life event is the inner – the call to be genuine, authentic and truth-ful in every aspect of our being, as painful as that might sometimes be. This challenge is so well summarised by Deborah’s inclusion of Peer Gynt’s meeting with the Button Moulder – do we, in the way we live our lives, make a difference? Are we prepared to find intensity in our experience of life that we are prepared to ‘die and become’, to become vulnerable in our weakness in order to blossom into our strength?
If we can rise to this challenge, we can join in a new community of co-creators with the divine impulse. Yes – we will stumble; yes – we will never finally arrive and be able to sit back; yes – our vulnerabilities will be aired yet again. But through this process, we can join with Deborah in transforming what might be dismissed as ‘misery’ into the building blocks of true humanity.
Kevin is an education consultant, published author and freelance artist. He has delivered
adult education classes to Stourbridge Camphill Houses, and for the last 15 years has supported the
education of traumatised and abused children. Kevin also serves on two foster care panels and delivers
training to foster carers on education and attachment.
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Obituaries
Tamar said that she must have been a soldier in her last life, because
her life was like that of a soldier; there were periods of intense activity and periods of waiting and then it was as if she received new marching orders and she would go onto another task, you could say a new battle. Her life was largely not easy, but one of her characteristics was stoicism; she put up with a lot without complaining, just doing what had to be done in a calm and quiet and matter-of-fact sort of way. Because of that people experienced her as calm and quiet.
Tamar was born in Vienna, Austria, the third child in her family. Her father came from a Jewish fam-ily in Brno in the Czech Republic. He moved to Vienna and became a salesman of chocolate boxes to producers of chocolates. Her father, while a hard-working man, seems to have been rather happy go lucky. Her mother came from a Catholic family in Poland and was a concert pianist. The family were Jewish because of Tamar's father, but were not Jewish in a religious way. Tamar's childhood experience of religion was a mishmash of Jewish and Christian experiences.
As a child she was often not very well and so missed part of her schooling through that, but also had to give up school at the age of twelve because being Jewish in an increasingly Nazi environment made school difficult, increasingly unpleasant and even dangerous.
At the age of 12½ Tamar was smuggled out of Austria by an aunt and uncle and taken to Bratislava in Czecho-slovakia. Her brother and father had already crossed the border into Czechoslovakia before her. Her brother was able to get to Israel via a transport rather like the people fleeing from Syria these days.
Her father stayed in Brno. The plan had been for her mother, sister and grandmother to cross two days after Tamar, but by then it was impossible. Instead they es-caped from Vienna out into the countryside in Austria to hide. There her grandmother died. Her mother and sister were caught a few months later and were sent to Buchenwald, a concentration camp, and died there. (Of her extended family of 32 souls, 21 were killed by the Nazis and 3 joined the Nazi party as a means of staying alive).
Tamar was lonely and unhappy staying with her aunt and uncle in Bratislava, so her father came from Brno and picked her up. Her time in Brno must have been awful. They stayed with a family to whom they had to pay a very high rent, for almost nothing, and had to leave the house early in the morning and survive on the streets during the days. They spent the days hiding in the crowds and had almost nothing to eat. They survived
Tamar Urieli25 December 25 – 24 April 16
in Brno for about a year and then her father was able, with the help of relatives, to buy them passage to Palestine (renamed Israel after 1949). It took them almost three months to get from Brno, down the Danube to the Black Sea, to Haifa in Israel, where they were refused entry, back to a Greek island, then back to Haifa where the last part of the journey was on a yacht designed for 28 people, but which carried 300 refugees. When the yacht they were on started to sink in Haifa harbour they were finally granted entry to Israel.
Tamar lived in Israel for 12 years. Shortly after her arrival in Israel she was fostered by a couple in Jerusa-lem who were very good to her and with whom she maintained a con-nection until they died. She went to school in Jerusalem and learned Hebrew very quickly despite it be-ing such a foreign language. After a year she moved to a small kibbutz in
the northwest of Palestine, as it was then, for a year and then to another in the Dead Sea Valley. From there she moved to Jerusalem where she did a one year Children’s Nurses Training and then became a children’s nurse.
During her time in the first kibbutz she met and formed a relationship with Baruch. This grew and continued and in April 1948 they married. Immediately after getting married they both joined the army, Baruch becoming a soldier and Tamar working as a nurse.
When the war against the Arab forces was won in 1949 and Palestine became Israel, they were discharged from the army and Baruch became a teacher while Tamar worked as a nurse. Baruch's work was with war damaged and special needs children and he struggled to teach them. Baruch felt that he needed further train-ing and this led to him applying to Camphill to join the Seminar. They arrived in Camphill on 10 September 1951. Their intention had been to return to Israel after two years. Instead they spent the rest of their lives within the Camphill movement.
The time in Israel served, in a way, as an introduction into the idea of community. However, when they ar-rived in Camphill Tamar found the real community that she had been looking for. Life in Camphill was very demanding, the ideals very high. But her experience was lacking, which meant, for instance, that there was no real appreciation of what being a mother entailed: the expectation was that she would pull her weight as all the other unattached and childless people did.
Within Camphill Tamar worked initially as a dormitory mother for a group of very difficult special needs chil-dren, and further groups of such children as she and her husband were moved to address different needs within
Tamar around 1995
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the communities. She was delighted to be included in the Seminar which she had not expected before coming to Camphill. About 16 months after coming to Scotland, Doron, her first child was born. He was reluctant to feed and very sleepy, so that was difficult for her. To have a less than helpful baby, a dormitory of difficult children to tend to, seminar and community duties was a con-siderable strain.
After a year and a half Tamar and Baruch were asked to go to Norway to help with setting up a new Camphill place, Helgeseter. That didn’t work out because the founders, a rich Norwegian couple, wanted the place to be totally Norwegian, so after eight months they (and all the other foreigners) were asked to leave.
They then went to Thornbury where Tamar worked as a cook, housemother and nurse. While in Thornbury, David, her second son, was born. From there they were asked to move to Ringwood where she spent 5 years. That was a difficult time for her and she left with her children to go to The Grange. The first year in The Grange she lived with her children in the Lodge and worked as a housemother and village nurse. At the end of that year Baruch decided to rejoin his family and they moved to The Grange house itself where she continued to be a housemother and nurse.
Here she also acted as mentor to a number of young co-workers, whose lives she helped turned around. This was not a role she was given, but something that she did because of who she was. Towards the end of her time (10 years) in The Grange Community, Baruch began his training as a Christian Community priest, and after his ordination they moved to Edinburgh where he worked with Rev Taco Bay and Rev Michael Jones. She had to develop new skills in the role of the priest’s wife.
After a year they moved to Glencraig Camphill Com-munity in Northern Ireland, where Baruch spent 3 years sorting out the finances before becoming a full time priest and Tamar worked as a housemother, workshop leader and later housemother, seminar teacher and Class reader.
When Tamar started work as a seminar teacher she arrived in the classroom at the appointed time to teach, and only 7 of the 12 students were there. So she stood silently at the front of the class until the last of the students arrived (after about 40 minutes) and then began to teach. She did this at the next 2 lessons as well. By the fourth lesson, and for all subsequent lessons, all the students were there on time!
Tamar lived in Glencraig for 21 years before retiring with her hus-band to Camphill Community Kyle. In Kyle she ran the little cottage in which she and her husband lived, developed the garden around the house and participated in commu-nity events, including hosting the visiting priests and other guests.
After 18 years in Kyle, Baruch died at the age of 90 and about a year later Tamar moved to Simeon Care for the Elderly, in Bieldside, near
Aberdeen. She lived in Simeon for 14 months and died in her sleep on 24 April 2016.
She had been a mentor, 'mother' and nurse to many people, in a quiet and unassuming way, and yet had a great impact on many people’s lives. She was, in her way, a great leader, but always led from the back, and therefore was not seen as such; like some shepherds who gently encourage from behind rather than striding ahead of the flock.
Doron Rider, Stroud, England
Funeral address for Tamar Urieli
The palm tree is the Mediterranean tree of the sun. It is simple and modest in appearance. Slender
and upright, its long leaves bow gently down toward the earth and provide shelter from the heat of the sun. There is something reverential in how the leaves bow. The fruit of a palm tree, the date, is commonly known in Arabic as a ‘tamar’. The tamar is the final fruiting stage of the date, when it has ripened. And so the name Tamar, which is often used for a date or for the palm tree itself, is bound up with the process of ripening. The name Tamar implies a source of nourishment; a source of shade; a source of life.
Tamar Urieli was born in Vienna in 1925. She was born into that race of peoples, the Jewish, whose fate remains one of the enigmas and traumas of the modern era. She was born into the time when the Jewish peoples of central Europe were destined to fall into the hands of a political and racial ideology hostile to true humanity.
These days we are becoming increasingly familiar with the idea of the wounded healer; that only one who has been wounded, can heal. Tamar belonged to a genera-tion who suffered great wounds. But her generation had not yet realised that to heal the wounds of others, one’s own wounds must first be treated.
Indeed she carried her wounds with her for a long time – by her own admission, her feeling life had been fro-
zen by her experiences. As a young woman, she could neither laugh nor smile. In fact, as a youth, she had studied her own face in the mirror, watching herself by turns laugh and smile and felt horrified at the ap-parent contortions her face made. It seemed to her that her face became a mask, hiding the horror of her life.
The healing of her wounds would have to undergo a ripening process, a ripening in the warm rays of love.
In 1948 she was married to Baruch, a marriage of great importance to her. Slowly, the ripening of love took its course.
Tamar was learning to care for oth-ers, to nurse and to nurture. Like the leaves of the palm tree, her being became a source of shade to those who needed it. She became a great mother figure for many. But she also literally became a mother – and this was more difficult for her. Her feeling life was still numbed by the shocks that she had suffered. Only gradu-Tamar with David, probably around 1959
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ally, could this change, only gradually could she learn to become a mother to her own children. But all her life, she quietly strove to enliven and warm her feeling life, so that by the time she became a grandmother, she had ripened into a true grandmother, as every child needs.
By this time, her smile had become beaming, her arms flung open to embrace the dear little ones who had come into this world. She was determined that they would all be welcomed and loved here. In this way, she overcame the horror of rejection that she had experienced as a young refugee.
In her last years, her smile became serene and peaceful, a benign, graceful smile in which there was no guile. It was a smile borne out of pain. It was a truly human smile.
She developed great and discerning listening capaci-ties and became a life-mentor to many. Although weak in her physical constitution, she was strong in her will to make the world around her a more beautiful, more caring place for others. She was calm and quiet and worked steadily and diligently always in the background. Her husband was well known, but one had the feeling that she led from behind. It was often her initial inter-ests which warmed the space for him to take them up in his own inimitable fashion. It was perhaps not easy for her to learn to become visible again to a world from which she had had to hide, but she loved being among people, requiring little time for herself. Her time, she devoted to others.
As her name suggests, Tamar was indeed a source of shade and shelter, in the manner that she cared for oth-ers; she was a source of life in the generosity of her spirit, in her overcoming terrible adversity and saying yes to life; she was a source of food – not simply in the way she took delight in feeding her grandchildren! – but in the way that her soul lived to nourish others.
Tamar’s life has been one lived under the sign of Christ. She was born on Christmas Day. Always her birthday was overshadowed by this great festival. It was as if she sacrificed her own special day for the Christ child, just as she always allowed others’ needs take precedence before her own. She died early morning during the 40 days of Easter. Her day of birth had been a Friday, the day of Venus, the day of love, but love that was coloured by the pain of earthly existence. It was the day of Golgotha. Her death day was a Sunday, that day of new beginnings, of a new world, imbued with the forces of the Sun. Through her own life, she had made the arduous journey from the Friday, the day of love crucified, to the Sunday.
This was the world that she, like a soldier, had fought for, and carried her wounds for: a world of sun-forces in which the light and warmth of the kind sun could shine on all alike.
Tamar, the ripened fruits of your life have nourished us. Now they must be given up in supplication, and as a blessing for your further journey.
Rev Luke Barr, Aberdeen, Scotland
Muriel Kidd Lees was born into a modest, hard-working family
in Dundee in July 1929. Her mother came from a fishing family in Ab-erdeen. Her father was of part-Irish descent and was severely wounded during the First World War. She was the eldest of four siblings with a fur-ther two elder siblings not surviving infancy, as was common in those days. Muriel’s father was unable to find work due to his war wounds. He was disillusioned with the futility of war and found comfort in socialist ideology. He eventually retrained as a one-armed French polisher but died when the family were still young. Mu-riel’s mother took domestic employ-ment to bring in a meagre income and Muriel needed to leave school age 14 to look after her three sibling brothers in wartime Dundee.
It was during these most difficult times that Muriel determined that her own future must break free of this poverty trap. As we all know, she had a steely determi-nation and unbridled energy. She was not at all hesitant to voice her opinion and fight her corner for what she believed in. At around 18 she joined the Royal Navy as a Wren in the Fleet Air Arm. Interestingly at around
this time Muriel won the Miss Tayside pageant and also a Scottish folk sing-ing competition. On discharge from the Wrens, her big opportunity came in the form of employment with the General Post Office as a trainee switch-board operator. This was a real job with good prospects and a way out of the poverty trap that she had been born into. Her enthusiasm and mastery of the telephone system remained with her, as was evident to anybody who had telephone dealings with Muriel.
Seconded to a hospital switchboard in Dundee, Muriel met Dr Peter Engel, a junior doctor with a German anthro-posophical background. Peter’s father, Dr Ludwig Engel, had met Dr Rudolf Steiner in the early 1920s and sub-sequently enrolled Peter in the Freie Waldofschule in Breslau. The school doctor was a certain Dr Karl König
who knew the Engel family well and encouraged Peter to study medicine. This Peter did, having completed his schooling at Michael Hall in Streatham, spending time in an internment camp in Canada and then graduating from Edinburgh University around 1948.
Peter and Muriel were married in the difficult envi-ronment of recent wartime memories and enormously
Muriel EngelJuly 1929 – 23 January 2016
in 2007
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contrasting backgrounds. Their wedding was reported in the Dundee newspapers because it was a Christian Community service held in a local church – an event that was unheard of at the time. Over the next few years, Muriel and Peter moved to Glasgow, Canterbury and Salisbury completing Peter’s medical internship and national service where he served in the Royal Army Medical Corps (RAMC). The first two children came along (Christopher 1953 and Stephen 1954). Dr Peter, free of the military service and now fully qualified, was invited by Karl König to join the young Camphill move-ment in Aberdeen. Dr Peter was already familiar with Camphill, having worked there as a student volunteer during holidays from his medical studies in Edinburgh. Because neither Dr König nor Dr Weihs held recognised UK medical qualifica-tions, Dr Peter was the principal doc-tor in Camphill for several years. The family lived in Heathcot Lodge (then one of the Camphill estates) on South Deeside and Muriel was plunged into a world that she would embrace for the rest of her life.
Gradually, Muriel’s roots were left behind. She slowly lost contact with the childhood peers and eventually, even her siblings were a world away as she immersed herself as a doctor’s wife, mother and associate of the Camphill movement. Around 1959 the family moved to a new home, Tobias, on the edge of Newton Dee and a further two children (Kate in 1960 and Maria in 1965) were born. Her duties as a doctor’s wife included being secretary, record keeper and point of contact. Surgeries also took place in the family home and Muriel was always there to greet patients. All this time Muriel involved herself with the festivals, the crafts, advent sales, photographing the children, and arranging the transport of children to and from Aberdeen to the south.
The family home was always a busy interesting place. There was never a quiet moment. When the first ever Camphill doctors’ conference took place, Tobias ac-commodated seven doctors from all over the world plus others who only came for meals.
A guest who was always welcome at Tobias was Dr König. Muriel had found an amazing little delicatessen in an Aberdeen back street which sold Polish, German and Austrian specialities and was able to offer Dr König, who was from Vienna, a bit of culinary nostalgia – which he always enjoyed enormously. Dr König’s parents had run a shoe shop in Vienna and when they retired, they came and lived in Newton Dee Gate Lodge and thus became Muriel’s neighbours. Mrs König taught her how to bake genuine Linzertorte and some other German/Austrian dishes.
During her childhood Muriel was forbidden to attend church Sunday School by her father whose socialist beliefs were strongly opposed to religious practice. This did not prevent Muriel from attending but her Sunday activities had to be a closely guarded secret. It probably kindled an interest in all religions in her adult life. Muriel took every opportunity to attend religious ceremonies and meetings. She loved the Orthodox
Russian and Greek services, attended Catholic, Jewish, Baha’i, Islamic and any other service that would permit her to be there.
On one occasion two missionaries from the Church in Salt Lake City rang the doorbell and told her that they were bringing Christianity to Scotland. “You are over a thousand years too late,” she responded. “The missionaries from Iona got here first!” but still invited them to a Camphill Bible Evening. Another time it was the Jehovah’s Witnesses who asked if she would like to go and live in heaven. She replied that she was very happy where she was for the moment – but it might be a good plan for the longer-term. She was then told that spaces were filling up fast and she would have to
make a quick decision as there were only 144,000 places available. “And how many members do you have in your church?” she asked. When she heard that they had over four million members, she was quick to point out that they were overbooking!
Having been brought up in poverty, bargains and sales were always an attraction to Muriel. If something was cheap enough, she would always find a use for it. She once found some children’s shoes at an amazingly low price so she bought enough to keep her growing family in shoes for about a decade. Her frugality and ability to negotiate a bargain served Camphill well during her time on the building committee and also when running the transport – which made a modest profit under her stewardship.
Her many creative activities involved working in pewter, enamelling, stone polishing, mar-quetry mosaics, knitting, sewing, photography, painting, card-making, the folklore and medical properties of gemstones…the list goes on! Metal work and jewellery became important and many people benefitted from wearing wedding rings and jewellery that Muriel made over the years.
She also had the opportunity to travel to Europe and America where she absorbed classical art and was in-spired with further creative endeavours at home.
In those early days Camphill was highly introverted and there was very little engagement with the wider local community. The majority of staff were non-British. She was proud to be a lone Scot in an organisation that had germinated and flourished so well in Scotland. Muriel’s activities and external contacts helped to open the door and encourage a greater local understanding of the valu-able work that was happening in Camphill.
After just 24 years of marriage, Muriel was sadly wid-owed for the next 40 years! She continued her close association with Camphill and followed and shared her interests with a wide circle of friends and co-workers. During this time she helped set up a metal workshop in Murtle, sat on the admissions committee, the building committee and was involved in many aspects of the life in Camphill. Outside of Camphill she was for a while an active member of Town Women’s Guild, she took painting classes and there were a constant stream of house guests and interesting people at the dining room
Muriel in her younger years
13
table. She gave slide shows and talks to interest groups and became a grandmother six times over.
She wrote in her will: ‘I wish to record that I have spent the largest part of my life in Camphill Schools and would like it to be known that to have been a part of this move-ment has given my life a dimension far greater than I
Margot was the fifth of six children, and she grew up in Dundalk in the
Republic of Ireland. Her beloved father died suddenly when she was 15. Her schooling began at a Montessori school where she learned to read at the age of 3. She left Dundalk to train at Mater Hospital in Belfast, winning the Gold Medal for Surgery while qualifying as a state registered nurse. She then trained as a midwife. Margot sought a broader understanding of the human condition, which led her to read social studies at Trinity in Dublin.
Margot moved to Northern Ireland in 1971 to give live-in support to Gillian's family during and after her mother's terminal illness. Having walked past the Glencraig gift shop many times without ever seeing it open, she knocked on the door of one of the community houses to ask why this was. She began to read many books on anthroposophy, to learn of the philosophy underpinning life. She became dear friends with Faith Brosse, a houseparent at Glencraig at the time. She then decided to become a co-worker with the many and varied responsibilities this involved, although she remained open to the possibility that she would obtain a green card to nurse in the United States.
In 1972, on her birthday, Margot met David Coombes, who was in Glencraig for a six-month placement as a U.N. volunteer. By the end of his stay they had fallen in love and so in November they moved to London. They took a tiny attic room in Paddington, where they somehow managed to host any co-workers from Glen-craig who were passing through! They married in April 1973. David studied while Margot worked as a district nurse, riding her bike through the busy streets of the West End. They moved back to Glencraig in February 1974 to become houseparents, with Margot also work-ing in the laundry. After the birth of their first child John Henry in July 1975, she began the Curative Education Seminar. Their daughter Helen was born in November 1978. In 1984, when their third child Lucy was nine months old, Margot and David responded to a call for houseparents to pioneer a new community on the estate at Clanabogan, Co. Tyrone bought from three sisters, one of whom had a son in Camphill. The Coombes, Linde and Ingram families moved to Clanabogan in 1984. In September 1985 Emily, Margot and David's fourth child, was born. Margot worked tirelessly to establish the new community as a housemother, nurse, cook, friend and of course a busy mother of four.
In 1989 the family moved to England. Margot found a new community through the social life of Michael
House School and a wonderful group of fellow parents, many of whom remained dear friends. Margot quickly became very active within the congregation at The Christian Community in nearby Ilkeston. She worked as a server, made the communion bread and formed many lasting friendships. She cared for two friends, Georgina and Mary, during the last months of their lives. In the years that followed she cared for several other friends with terminal cancer, including Faith. Margot continued to have close contact with friends in Camphill world-wide. She provided holiday cover for houseparents in Glencraig and Botton Village and greatly enjoyed helping run The Christian Community children’s summer camp in Botton. Her involve-
ment with anthroposophy during this decade came in other forms also: Margot co-ran the Rudolf Steiner Press after it moved to premises at Michael House School and became a founding member of the Anthroposophical Nursing Association (ANA), establishing firm friend-ships with the other members. She gave lectures across Europe, contributed to many publications and also to the provision of training sessions to student nurses at the University of Derby. She worked as a consultant for Weleda, helping them develop a first aid kit. From 1997, in addition to working in local nursing homes, Margot nursed part-time at Park Attwood Clinic. Although she found the commute demanding, the work and collabora-tion with colleagues was deeply satisfying.
Although Margot and David's marriage ended in 2005 when she was 59, shared parenting and family holidays over the coming years led to a deep and lasting friend-ship. She moved to Smalley in Derbyshire overlooking Shipley Country Park soon before her 60th birthday. She was happy there over the next years, hosting family meals, spending peaceful times alone watching birds, reading widely and making preserves with fruit and vegetables gathered from the local hedgerows and fam-ily allotments. She brought about a communal garden, which became a focal point for the social and cultural life of the locals. She enjoyed days out especially to open gardens, traveling with friends all over the country to visit them. She went on regular holidays with friends, particularly to the Greek islands with Faith and Jean. She enjoyed celebrating the festivals with family and friends and volunteered for her housing association scrutiny panel. Her retirement, though peaceful, was very active and fulfilled.
From Easter 2015 onwards, she supported an ex-Camphill family who were coping with an imminent
Margot Lambe (formerly Coombes)2 June 1946 – 15 January 2016
could have ever dreamed of; it is with deep gratitude and humility that I would like to thank the Spirit of Camphill for allowing me to have developed during this time in my life and I hope to meet my colleagues again albeit in other garments.’ Chris, Steve, Kate and Maria
(Dr Peter and Muriel’s children)
Margot Lambe, around 56
14
loss through terminal illness. While she did not have the stamina she once did, there was somehow always the strength needed to reach out to those in need of practical support as well as comfort. Indeed, up until she returned from a holiday to Menorca in October 2015, Margot was as active as ever, gardening regularly. By the end of October however, she had become increasingly unwell. Margot was aware and accepting of her illness, enabling her to prepare for what was to come. She spent a quiet Christmas with her family as she loved to do, and in the days ahead noted with pleasure the signs of new life and growth that preceded the coming spring. She spoke of the coming year and the gardening chores that lay ahead.
Erhard Keller, The Christian Community priest, gave Margot communion and the last anointing on the af-ternoon of 14 January. On the afternoon of the 15th we asked Anne, a close friend of Margot's, to read her an Irish blessing called The Guardian Angel and to explain that we would be there shortly to say goodnight. It was in the minutes afterwards that Margot died. She had felt both physically and spiritually ready for the onward journey and so even as we began to grieve her loss we were also thankful.
Margot's wish was to bequeath her body to medical science, specifically to enable future doctors to learn
anatomy. Following her death, Nottingham University's Medical School confirmed that they were able to accept her donation. On 30 January we were joined by relatives and many friends both old and new in a celebration of her life held at Smalley Village Hall. Together with her siblings and in-laws we will attend her cremation along with medical students and teaching staff when the time comes, and find a way to mark the day in our own way.
The names of those who touched Margot's life in sig-nificant ways and of those whose lives she touched in return are too numerous to include here, but we hope that this can be seen as a testament to both the quantity and quality of her relationships with others, born out of her deep sense of what it is to be part of a community; her connectedness spoke of her remarkable capacity for love and compassion. There were many who extended their care, love and support to Margot and to us as a family during her illness and following her death, both in person and from afar. In this, we have felt 'held' not just by the global Camphill family but also the wider community in which Margot lived and found meaning. This has been more comforting than words can express, so from the bottom of our hearts, thank you.
The Coombes Family David, John Henry, Helen, Lucy and Emily
As a child, Sara loved riding horses, and loved animals, especially dogs.
She was a searching young woman, who did a cobbler's apprenticeship in London, making life-long friends in the craft guilds of the city.
Sara became a mother to Jasmine and Rowan in Dorset, England, and, discov-ering Waldorf education, embarked on the Plymouth University Steiner Teacher Training.
She moved to Brookthorpe, Glouces-tershire with her two daughters, and spent some years teaching leatherwork in the Upper School at Wynstones Rudolf Steiner School. The teenagers made beautiful belts with Sara, and her beautiful bell tent offered wonder-ful holidays for many young people. Parents always felt safe to leave their children in Sara's care. She had an enormous heart and great love of nature.
In 1998 Sara, Jasmine and Rowan moved to Oaklands Park Camphill Community, where she worked as a housemother in a large house community in the man-sion. At this time, Oaklands was part of the biodynamic farm and garden two-year apprenticeship training, supported by Camphill communities. Two apprentices lived within each house community and became great supports within the households, and in turn made lifelong friends and links with one another and within the community. It was also the time of volunteer co-workers coming for a year to join a household.
Sara Elizabeth Westbrook6 November 1955 – 24 April 2016
Sara worked hard to transform her part of the old mansion into a space of light and beauty. The years they spent there accompanied the grow-ing up of many 'staff children' with whom she had a loving rapport and innate understanding of the difficult years of puberty. Her understanding and empathy were deeply appreciated. Sara was a carer her whole life and the new challenge to care not only for her children but a household in Camphill was a challenge she gave her whole heart and soul to.
In 2008 Oaklands Park changed from being a Camphill community in the old style, and Sara's life was affected by this change. She began a new phase of life, attending a biographical counselling training in preparation for working with
homeless teenagers in Gloucester, while re-locating in the Forest of Dean.
As Sara lived in Camphill for ten years, many young people would have passed through the community and known her and her family during these years. Not everyone may have known that in the past few years, the cancer that Sara overcame when aged 17 came back to her, and after a beautiful last Christmas in 2015 with Jasmine and Rowan and their young chil-dren at Sara's home in the Forest of Dean, Sara passed peacefully away in April. Until this time she was at home, beautifully supported by her daughters until her last few days; she moved to Gloucester Hospital to a
Stages of Sarah’s life
15
wonderful peaceful caring ward, where Jasmine could sleep by her, and friends could visit.
The beautiful funeral and celebration of her life took place Friday afternoon 13 May. The day was filled with sunshine, and Whitsuntide, the enormous woods filled with bluebells and birdsong, the many children, young people, family and friends, harp and lyre music, and the verse to the right spoken during the celebration, perfectly reflected Sara's spirit; and we felt her close.
Her watercolour-painted coffin was car-ried by her daughters, niece, and three young co-worker's children from Oak-lands with music played by old friends from her cobbling days and new friends from Wynstones and the Forest of Dean days. This gave testimony to a woman who cared for and was appreciated and loved by all those who she loved.
Gina Poole, Ballytobin, Ireland
John Balls died on Sunday 22 May. He was a very active friend of Camphill, instrumental in the beginnings of Taurus Crafts, England. He made sure a footpath was created from Oaklands Park to Newnham-on-Severn. Juniper House at Oaklands Park was also built thanks to him.
John was a real man of good deeds!Judy Bailey, Grange Village
Ursula Schötta has crossed the threshhold on 13 May, with-out pain, in her sleep, after a fall and subsequent operation.
Ursula began her Camphill life as a co-worker in the Scottish and English regions before she went to Germany to first work at Brachenreuthe and Bruckfelden. She then later founded the Village Community Hausenhof together with her husband Erich, where she worked until her re-
Other friends who have died
tirement a number of years ago. Since then she had been living in a town close to Nuremberg. Roger Furze
Yvonne Woods, the sister-in-law of Michael Woods, died in the afternoon of Monday 13 June. Some of you will know her from the Cotswold Health Centre, Kings Langley School and Cresset House.
Yvonne was a co-worker from 1970–1972 at Witiko at the Camphill Rudolf Steiner School Aberdeen. She came from Humanus House in Switzerland, together with her little son Michael aged two. From there she followed Peter Woods to Cresset House. They married and Frances was born, who surrounded her Mum with such love and care and took her into her little family, where she crossed the threshold. Margrit Schallberger
Weaving the World
Look into the wefted threads that mirrora place where minds and hands createa reflection of what it means to love life.These faces call to you from far away,and welcome you into hearts and homes, for the world is a tapestry of many souls,the fabric of each life more than threads,more than an appliqué of favorite things:it is a place that speaks through cross-stitch,where each line divines a special purposeand holds the other threads together,declaring “I live here. This is who I am.Touch the soft rainbow of lamb’s woolAnd feel the flowers fed by sunlight.” Bruce Meyer, Camphill Communities Ontario, Canada
Don’t grieve for me, for now I’m free,I’m following the path God laid for me.I took his hand when I heard his call,I turned my back and left it all.I could not stay another day,To laugh, to love, to work, to play,Tasks left undone must stay that way,I’ve found that peace at the close of the day.If my parting has left a void,Then fill it with remembered joy,A friendship shared, a laugh, a kiss,Ah yes, these things I too will miss.Be not burdened with times of sorrow,I wish you the sunshine of tomorrow,My Life’s been full, I savoured much,Good friends, good times, a loved one’s touch,Perhaps my time seemed all too brief,Don’t lengthen it now with undue grief,Lift up your heart and share with me,God wanted me now, He set me free.
Anonymous
16
Our team is growing!…but maybe you are still missing?
We still need co-workers with Camphill experience
to help carry an exciting new impulse into the future!Come and be part of a young-at-heart and lively group of diverse people, building inclusive com-munity with elders in beautiful New York State.
www.camphillghent.org Contact: [email protected]
Save the date:
Second Annual Camphill Research Symposium
July 25–26, 2016Dear friends,Please mark your calenders for the Second Annual Camphill Research Symposium to be held at Camphill Hudson, 360 Warren Street, Hudson, New York,
Monday 25 to Tuesday 26 July 2016.Programme details to follow later this month. For more details, please email [email protected].
The Research Symposium is underwritten by the Camphill Foundation and is free of charge.
PUBLISHING WORK PLACEMENTOPPORTUNITYDo you have an anthroposophical background, love books, and would like to gain experience in publishing?
Floris Books is delighted to announce a new programme of six-week work placements, offered in our Edinburgh office, to those looking for publishing experience. Candidates must have a demonstrable interest or background in anthroposophy.
Full details at:www.florisbooks.co.uk/recruitment
Team LeaderThe Camphill Village Trust,
Delrow Community, Hertfordshire
We are inviting applications for the position of Team Leader to live and work in Delrow Camphill Community, set in a beautiful semi-rural location near Watford, London.
Our Camphill philosophy recognises the uniqueness of the indi-vidual and we seek to respect, value and enhance the strengths and potential of each person we support. Working with these principles in the contemporary social care context offers the opportunity of building relationships based on mutual respect; ensuring each person has real opportunities for personal devel-opment through a fully person centred approach.
The successful candidate will have substantial experience of be-ing responsible for the support of adults with learning disabili-ties and managing a team of support workers and have at least a level 3 social care qualification. Good interpersonal, adminis-trative and recording skills and a solid understanding of profes-sional and personal boundaries are essential. Previous experience of working in Camphill or a similar setting and a willingness to be part of the social life of the household and the community is desirable. The successful candidate will be able to demonstrate that they have a person centred approach focussed on individual needs and a facilitative way of working. The work will involve some evening, weekend and some sleep in night cover on a rota with other employed support staff.
For more information please go to www.cvt.org.uk or email [email protected]
17
Self Catering Holiday HouseThe White House Killin
Set within the beautiful Loch Lomond and Trossachs National Park, The White House is in
an ideal location to explore the natural beauty of Highland Perthshire, Scotland.
Situated in a secluded setting near the shores of Loch Tay, this area offers outstanding opportunities for touring, walking, cycling, bird
watching and ca-noeing. Comprises 5 bedrooms with accommodation for up to 12 persons
sharing. Please contact:[email protected]
for a brochure and availability
Camphill Village USA is a unique community of 100 volunteers and 100 adults with developmental disabilities in rural upstate New York who live and work together to build a community life in which the spiritual integrity and valued contribution of every individual is recognized, upheld and nourished. Join us for a year, a decade or a lifetime of service.
Opportunities for people with diverse backgrounds at Camphill Village USA.
For more information visit our website at camphillvillage.org.A loving home.Meaningful work.A vibrant life.Caring for each other and the earth.
House LeadersWorkshop LeadersService VolunteersAmeriCorps MembersStudents of Social Therapy in the Camphill Academy
pointandcircleThe magazine for
anthroposophical curative education and social therapy throughout the world.
We would be glad to send you a subscription (£18.00 for four issues a year including postage) or an individual copy (£4.50 + postage).
Thank you for your support and interest –
it helps to keep the anthroposophical world
of curative education and social therapy
informed, focussed, engaged, and listening!
Please contact: Belinda Heys (Subscriptions) at
Treetop, Post Horn Lane, Forest Row, East Sussex, RH18 5DD, UK
Christmas 2015
Point&Circle 2015-4 Christmas 03.indd 1 04/12/2015 21:56:47
Camphill Correspondence Ltd, registered in England 6460482Lay-up by Christoph Hänni, Produced by www.roomfordesign.co.uk
The Dove Logo of the Camphill movement is a symbol of the pure, spiritual principle which underlies the physical human form.Uniting soon after conception with the hereditary body, it lives on unimpaired in each human individual.
It is the aim of the Camphill movement to stand for this ‘Image of the Human Being’ as expounded in Rudolf Steiner’s work,so that contemporary knowledge of the human being may be enflamed by the power of love.
Camphill Correspondence tries to facilitate this work through free exchange within and beyond the Camphill movement.Therefore, the Staff of Mercury, the sign of communication which binds the parts of the organism into the whole,
is combined with the Dove in the logo of Camphill Correspondence.
Editors: Maria Mountain (Editor and Adverts) 10 Shrubbery Hill, Cookley, Kidderminster, Worcs. DY10 3UW, UK
Email: [email protected] Ravetz, 11 Upper Close, Forest Row, RH18 5DS, UK
Subscriptions:Bianca Hugel, Rock Cottage, Oreton, Nr. Kidderminster, Shropshire, DY14 8RT, UK
Email: [email protected]:
Suggested contribution of £25–£45 per small announcement/advert. Visa/Mastercard details or cheques can be sent to Bianca (address above), made out to Camphill Correspondence.
Subscriptions: £22.80 per annum for six issues, or £3.80 for copies or single issues.
Please make your cheque payable to Camphill Correspondence and send with your address to Bianca Hugel (address above), or you can pay by Visa or MasterCard, stating the exact name as printed on the card, the card number, and expiry date.
Back Copies: are available from Christoph Hanni ([email protected]) and from Camphill Bookshop, Aberdeen
Deadlines: Camphill Correspondence appears bi-monthly in January, March, May, July, September and November.
Deadlines for ARTICLES are: Jan 30th, Mar 30th, May 30th, July 30th, Sept 30th and Nov 25th.ADVERTISEMENTS and SHORT ITEMS can come up to seven days later than this.
Camphill Correspondence Ltd, registered in England 6460482Lay-up by Christoph Hänni, Produced by www.roomfordesign.co.uk
The Dove Logo of the Camphill movement is a symbol of the pure, spiritual principle which underlies the physical human form.Uniting soon after conception with the hereditary body, it lives on unimpaired in each human individual.
It is the aim of the Camphill movement to stand for this ‘Image of the Human Being’ as expounded in Rudolf Steiner’s work,so that contemporary knowledge of the human being may be enflamed by the power of love.
Camphill Correspondence tries to facilitate this work through free exchange within and beyond the Camphill movement.Therefore, the Staff of Mercury, the sign of communication which binds the parts of the organism into the whole,
is combined with the Dove in the logo of Camphill Correspondence.
Editors: Maria Mountain (Editor and Adverts) Bettena Cottage, Hill Farm, Northwood Lane, Bewdley, Worcs. DY12 1AA, UK
Email: [email protected] Ravetz, 11 Upper Close, Forest Row, RH18 5DS, UK
Subscriptions:Bianca Hugel, Rock Cottage, Oreton, Nr. Kidderminster, Shropshire, DY14 8RT, UK
Email: [email protected]:
Suggested contribution of £25–£45 per small announcement/advert. Visa/Mastercard details or cheques can be sent to Bianca (address above), made out to Camphill Correspondence.
Subscriptions: £24.00 per annum for six issues, or £4.00 for copies or single issues.
Please make your cheque payable to Camphill Correspondence and send with your address to Bianca Hugel (address above), or you can pay by Visa or MasterCard, stating the exact name as printed on the card, the card number, and expiry date.
Back Copies: are available from Christoph Hanni ([email protected]) and from Camphill Bookshop, Aberdeen
Deadlines: Camphill Correspondence appears bi-monthly in January, March, May, July, September and November.
Deadlines for ARTICLES are: Jan 30th, Mar 30th, May 30th, July 30th, Sept 30th and Nov 25th.ADVERTISEMENTS and SHORT ITEMS can come up to seven days later than this.
Red Balloon, Paul Klee
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